He Whakawhitiwhitinga

Te Ao Hou, July 1969, Page 4

He Whakawhitiwhitinga by Hohepa Taepa Nā Te Ford Foundation Nō te marama o Tīhema 1968, ka puta ngā pōwhiri a te Wāhanga Mō Ngā Take Whānui, o te Whakakaupaparanga e mōhiotia nei ko te Ford Foundation. He kaupaparanga nā te whānau rongonui o ngā Ford, mahi motokā hoki, arā, te Ford Motors o Āmerika, nā taua whānau te waihangatanga mai o taua pūtea nui rawa atu. Te whare o ngā Tari o taua Kaupaparanga, e hia ake ngā whakapaparanga te teitei, aua atu ana ki runga, kei New York tōna tūranga, he tāone rongonui puta noa i ngā tōpito o te ao, he tāone nui whakaharahara, he tāone nui ōna rerekētanga, ōna kino, ōna pai. Nā te Ford Foundation, ka taea te whakawhitiwhitinga o tētahi rōpū Māori taki ngahuru o Aotearoa, me tētahi rōpu Kiriwhero o Āmerika, tokoiwa, ki te torotoro, ki te whakawhanawhanaunga, ki te whakawhitiwhiti whakaaro. Tēnei mahi, tēnei whakaaro, i pupū ake i te whatumanawa o tētahi wahine nō Āmerika, he tumuaki tonu o te Kaupaparanga i kōrerotia ake nei, arā, o te Ford Foundation. Ko te ingoa o te wahine nei ko Siobhan Oppenheimer, he taitamariki tonu, he ātaahua, he tohunga hoki ki tāna mahi. Nāna ka tupu ake te whakaaro nei kia haere atu ētahi Māori, kia whakawhiti mai ētahi Kiriwhero o Āmerika, i tana whakaaro, he maha tonu ngā āhuatanga tūriterite o tātou o te Māori me o tērā o te Kiriwhero o Āmerika. Koinei ka waimarie mātou i tā mātou haere ki rāwāhi, ki te mātakitaki whenua, ki te tūhonohono i te Māori me tērā iwi, kia kite atu ai, kia kite mai ai; kia mōhio atu ai, kia mōhio mai ai; kōrero tahi ai i runga i te nohoanga a te taina, a te tuakana. Ko te hunga i waimarie ki tēnei haere ko Hēnare Northcroft, he Āpiha o te Tari Māori Toko i te Ora, ki Rotorua; ko Lewis Moeau, Kaikaute o te Tari Māori ki Tūranganui; The Ford Foundation Exchange In December 1968, invitations arrived from the Division of National Affairs, of the Foundation called the Ford Foundation. The Foundation was the creation of the world-famous Ford family, manufacturers of motor cars, known as Ford Motors of America. The building that houses the offices of the Foundation, comprising many storeys, reaching many feet up, is situated in the world-famous city of New York, a city of tremendous dimensions, at the same time a city of countless contradictions. It was this Ford Foundation that made possible the exchange of a group of ten Maoris from the North Island of New Zealand, with an American Indian group of nine, from the several States of America, to visit, on a goodwill tour, one another's peoples, and exchange ideas. The programme and idea were conceived by a young American mother, a programme executive of the Foundation mentioned above. Our hostess from the Ford Foundation, the inspiration of the exchange, was Mrs Siobhan Oppenheimer, a beautiful young lady, efficient, and a real tohunga in her particular field of planning and programming. She promoted the reciprocal scheme, that some Maoris should visit America, and that some American Red Indians should come to New Zealand, because of her conviction that these two peoples possessed many similarities, and differences also. Hence our good fortune to go abroad, there to see the land, to meet one another, to see and be seen, to know and be known, to discuss on a basis of good fellowship and brotherhood. Those who were fortunate to go abroad were, Henry Northcroft, Welfare Executive Officer of the Maori Affairs Department at Rotorua; Lewis Moeau, accountant, of the Department of Maori Affairs at Gisborne;

ko Apanui Wātene, Āpiha Toko i te Ora mō te Gear Works ki Pitoone; ko Timoti Nikora, he Kaikaute o te Tari Tāke Māngai ki Pōneke; ko Robert Mahuta, taungāne o Kuini Te Atairangikaahu, he tohunga nō te Whare Wānanga o Ākarana; ko Tūroa Royal, Āpiha Ako o te Tari mō te Taha Māori, i Ākarana; ko Vernon Winitana, o te Haikura o Hutt Valley ki Lower Hutt; ko Hori Asher, o Tīpene o Bombay ki Pukekohe; ko Tame Hāwea, minita Perehepitiriana o Kawerau; ko Hōhepa Taepa, minita o te Pāriha Māori o Pōneke. I te pō o te Tūrei, 11 Pepuere, 1969, ka whakawhāiti atu mātou tokowaru; kei Ākarana kē hoki a Tūroa Royal rāua ko Robert Mahuta e tatari mai ana, ka whakawhāiti atu mātou ki tō Kara Puketapu, tama a Ihāia Puketapu, kaumātua, koeke o Te Ātiawa, e noho mai rā i Waiwhetū. I tō Kara Puketapu, ka riro mai ō mātou tīkiti, ka tohutohua mai ki ngā āhuatanga o tā mātou haere, ki ngā nawe o tēnei tū poipoinga, ki ō mātou kaiārahi i rāwāhi, atu i tētahi roherohenga ki tētahi atu roherohenga, arā, ki ngā takiwā nohoanga o ngā iwi Inia kiriwhero, mai i te tonga-māuru i Los Angeles, anga atu ki te whenua o Arizona, mārō tonu ki New Mexico. I taua pō ka whakamārama a Kara Puketapu i ngā āhuatanga katoa o ngā whare e noho ai mātou, ngā whare kai, ngā waka mā runga, huarahi, mā runga manu-rere-ao, e tae ai ki mea wāhi, ki mea wāhi. He maha tonu hoki ā mātou patapatai ki a Kara Puketapu, arā, ko te āwangawanga mehemea tūpono ka wherū atu ki rāwāhi. Pai tonu te whakahokianga mai a Kara Puketapu, ko ngā raruraru katoa, he utainga katoa ērā ki runga ki te Kaupaparanga nāna nei te pōwhiri. Ka tau te whakaaro i ngā whakamārama mai. Ao ake i te ata, i te tekau o ngā hāora o te Wenerei ki te marae ki Waiwhetū, ko Puketapu koeke tērā, ko Tioke Tāwhao, minita Perehepitiriana, ko Wiremu Pāka, ko Parāone Pūriri kei runga e poroporoaki ana i tō mātou tira, i roto i te tupuna whare e tū mai rā i Waiwhetū, i Arohanui-ki-te-Tangata. Ka mutu mai te tangatawhenua, ka tū atu ko Hēnare Northcroft, ko Lewis Moeau, ko Timoti Nikora ko Apanui Wātene ki te whakahoki i ngā poroaki. Ka mutu, heoi ka tatari, ā, kitea rawatia ake i te ono o ngā hāora o te ahiahi, ko tō mātou tira tokowaru, kei te tūnga manu-rere-ao Timoti Nikora, accountant, Head Office of Inland Revenue and Income Tax Department in Wellington; Robert Mahuta, brother of Queen Te Atairangikaahu, and lecturer in Maori Studies at Auckland University; Apanui Watene, Welfare Officer of the Gear Works at Petone; Turoa Royal, Assistant Officer for Maori Education in Auckland; Vernon Winitana, of Hutt Valley High School, Lower Hutt; George Asher, of St Stephen's School, Pukekohe; Rev. Tom Hawea, of the Presbyterian Maori Mission at Kawerau; and Hohepa Taepa, pastor of the Maori Pastorate of Wellington. On the night of Tuesday, 11 February, 1969, eight of us, for Turoa Royal and Robert Mahuta remained in Auckland to await our arrival, gathered at the residence of Mr Kara Puketapu, son of Ihaia Puketapu, the elder of Te Atiawa tribe dwelling at Waiwhetu. At Kara Puketapu's home, we received our tickets, and were briefed on the whys and wherefores of our journey, what pitfalls we should watch out for on such a trip, our guides overseas from one reservation to another, that is, the places where Red Indians were domiciled, from the south west at Los Angeles to the State of Arizona, and then straight on to the State of New Mexico. Kara Puketapu briefed us on the kind of accommodation to expect, the eating-places, and our modes of transport by road and by air from one place to another. We had many questions to ask of Kara Puketapu also. One that concerned us was hospitalisation overseas should we be taken ill abroad, to which Kara Puketapu answered satisfactorily that all medical attention would be met by the Foundation that extended the invitation. Our minds were put to rest after the explanations. The next morning at ten o'clock on Wednesday we were gathered at the Waiwhetu marae, where our elder, Mr Ihaia Puketapu, also Rev. Tioke Tawhao, Mr William Parker and Mr Brownie Puriri were up and bidding our party farewell, in the ancestral meeting house at Waiwhetu, Arohanui-ki-te-Tangata. When the hosts had concluded their speeches, Henry Northcroft, Lewis Moeau, Timoti Nikora and Apanui Watene replied to the speeches of farewell. When this had ended, we waited for the hour of departure, and by 6 p.m. our party of eight

i Rongotai, e whakaeke atu ana ki tō mātou waka, hei mau i a mātou ki Akarana. I te hāpāhi o te ono ka mānu atu, tau rawa atu ki Ākarana i te rua tekau mā waru meneti pāhi i te whitu. I reira ka puta ko Te Atairangikaahu, te Kuini Māori, ki te whakatau i a mātou. Ka mutu ngā mihi a āna kaumātua ki a mātou, ka whakatakotoria mai ā mātou taonga hei tukunga mā mātou ki ō mātou rangatira o te Ford Foundation. I ora ai mātou ki ā mātou niu wero, he mea āta whakairo, kāore ngā mea e rua i riterite, rerekē te tauira o tētahi i tō tētahi, kotahi mā tētahi, mā tētahi o mātou, i whai koha ai tēnei, tēnei, o mātou ki ō mātou rangatira ina tae ki New York. Tekau ngā niu nei, ngā rākau nei, hei tukunga mā mātou. Ka waimarie rā. I te hāpāhi o te iwa i te pō, ka rere tō mātou manu, kāore i roa ka ngaro atu a Ākarana ki roto ki te pō, ā, tō mātou waka tērā e rere ana i te takiwā, e whitu māero ki runga, e rima rau māero i te hāora, ā, he whā tekau meneti anake anō e tairanga ana, ka paoho mai te reo o te kaiārahi i tō mātou manu, ko te tāima ki Niu Tīreni ināianei, ko te tekau meneti pāhi i te tekau, ā, ko te tāima ki Hawaii, ko te rua tekau mā waru meneti pāhi i te tekau mā rua i te ata o te Wenerei, kei mua kē hoki tātou i a Hawaii, i a Āmerika e haere ana. E waru hāora e rere atu ana i te pō, ka tau mātou ki Hawaii i te koata ki te waru, i te ata o te Wenerei. Ka heke atu mātou, ka warea ki te mātakitaki haere, huri rawa ake kua riro kē tō mātou waka ki Los Angeles. Ka tīmata ētahi o mātou ki te amuamu, ki te whakapae, arā, nā te nohonga atu o tō mātou kaiārahi ki Los Angeles, tē kore ai e haere mai ki Hawaii whakataki ai i a mātou, koinei ka mahue mātou. Nā reira, ina tae atu ki Los Angeles me karawhiu te pōnaho nei, i tana whakaaro kore ko Hawaii te paepae o te takahanga waewae tapu ki runga oneone o Āmerika, arā, koinei te tomokanga atu ki Āmerika. Ko etahi anō o mātou kāhore kē i āwangawanga ake, pai rawa atu tēnei mahuenga, i āhua roa atu ai ki ngā takahanga o ō tātou tūpuna, ā, o muri rawa mai nei i a rātou, o Te Rangihīroa. Ko Oahu hoki te moutere nei, ā, ko Honolulu tōna tino tāone rongonui, o Hawaii, i takatakahia ai e rātou mā i neherā. Tō mātou waka i rere atu ai, ko te Air New Zealand, ā, i Hawaii ka hoki whakatekāinga was gathered at the Rongotai Airport, ready to board the plane that would take us to Auckland. At 6.30 p.m. our plane left, to land at Auckland at twenty minutes past seven. There, Te Atairangikaahu, the Maori Queen, arrived to greet us. At the conclusion of her elders' speeches, we were presented with gifts for us to present to our hosts of the Ford Foundation. We were fortunate in being provided with our presents of challenge batons, beautifully carved, no two alike, each with a different design, one for each of us, so that we severally had something worthwhile to present to our host on our arrival at New York. There were ten of these batons, to present. So we were fortunate indeed. At 9.30 p.m. our flight left and in a short time Auckland disappeared into the dark of the night, and there was our plane flying through space, seven miles up, at five hundred miles an hour, and we were only forty minutes aloft when our pilot's voice gave us the New Zealand time as ten minutes past ten, whilst the time at Hawaii was twenty-eight minutes past twelve on Wednesday morning, for we were ahead of Hawaii and America. We were eight hours in flight through the night, when we landed at Hawaii at quarter to eight on Wednesday morning. We deplaned and were so engrossed in sightseeing, that when we remembered, our plane had already left for Los Angeles. Some of us began grumbling, and saying the fault was that our agent had remained in Los Angeles, when he should have come to Hawaii to meet us, and so we had missed our plane. Therefore, we should not spare the worthless oaf, for not realising that Hawaii was the threshold for a first visit to American soil, that is, this was the gateway to America. Some of us needless to say were quite unconcerned, rather they were pleased that we had missed, so that they might have more time to tread on the soil their forbears had trodden, and where, much later, Sir Peter Buck, Te Rangihiroa, had also walked. This island was Oahu, and its capital was Honolulu, a city well known at one time as the stamping ground of the ancients of yore. Our plane to Hawaii was Air New Zealand, and from there it turned for home

mai. I te hāpāhi o te iwa ka piki atu mātou ki runga American United Airlines, ka mānu. Pērā anō te ikeike ake o tō mātou manu, e whitu māero ki runga, e rima rau māero i te hāora te horo takiwā. Koinei, e rima hāora anō e rere atu ana ka titiro tairanga iho mātou ki te tāone nui o te tonga-mā-uru o Āmerika, ki Los Angeles me ōna whare tini, whare mano, whare tiketike, aua ake ana ki runga. Ātaahua ana te titiro iho ki ōna huarahi e toro ana, me ngā tini motokā e kāwhaki ana, whakamataku ana anō te titiro iho, pēnei tonu me te mano pōpokorua e oma ana, e mahi ana, e nana ana kei mau i te tōnga o te rā. I te hāpāhi o te whā ka tau tō mātou waka. Heke tonu iho mātou, ā, e tū mai ana te tangata nei, he Inia, hāwhe kaihe. Ko tōna taha Inia, he Tuscarora, wāhanga o ngā Iroquois. Nuku atu i te ono putu tana tū, ā, te tanginga mai o te reo, i te ngāwari hoki, wareware tonu ake i te Māori tana karawhiu atu, i te kite tonu atu i te hinengaro māhaki, i te wairua atawhai ki te tangata. Ko tōna ingoa ko Myron Jones. Kaha kē atu tana kiritea. Heoi, kāhore i roa, ko ō mātou waka e rua e tū mai ana. Inā te nunui o aua motokā nei, ā, i reira tonu ka rongo mātou, koinei ō mātou waka hei haerenga te nuku o te whenua mō ngā wiki e toru. Ka takia mātou ki tō mātou motēra me ōna whakapaparanga, aua ake ana ki runga te teitei. O tatou hōtēra papai o Niu Tīreni nei nā, kore ake he tātatanga ki ngā mōtēra o Āmerika, te nunui, te whānui tonu o ngā rūma me ngā pēti tāpara. I reira ka kōrerohia mai e tō mātou rangatira, e Myron Jones, tokotoru o te tangata whenua tērā ka puta, ki te manaaki, ki te kawe i a mātou ki te whare kai. Kua āta pōuri anō, ka waea mai a Myron Jones i tōna rūma, kua tae mai te tangata whenua ki te whakatau. Ko au, ko te Taepa, tētahi o ngā minita o tō mātou rōpū, i tae tōmuri atu. Tōku nei tomonga atu, tū whakakōhatu tonu mai te tangata whenua nei, i te ohorere. Kei ana ngutu kē hoki tana unu whakamāhanahana, ā, kāhore hoki i kōrerotia atu e ētahi o mātou he minita te Māori e tāria atu nei. Pērā anō hoki ana hoa tokorua. Ngā tāngata nei he Mehikana, he Mangumangu, he Pākehā. Koinei ngā tāngata tokotoru i tohia hei tangata whenua, hei manaaki i a mātou mō taua pō. Kore rawa i nekeneke, ā, nō again. At half past nine we boarded an American United Airlines plane and were soon in flight. This plane likewise reached a ceiling of thirty-seven thousand feet, and sped along at five hundred miles an hour through the air. So, we were five hours aloft when we saw below us the huge town of southwestern America, Los Angeles, with its thousands upon thousands of buildings, its skycrapers, reaching to the sky. It was beautiful to watch from aloft the many highways stretching for miles, with speeding cars, awesome as we gazed down, thousands of ants rushing about, hard at work, lest they should be benighted. At half past four our plane landed. No sooner did we alight, than we were met by our consultant, a half-caste Indian. He was a Tuscaroran of the Iroquois nation. Standing at six foot plus, and speaking in a soft voice, greeting us, the Maori forgot the reprimand intended, because he perceived a man of a patient nature and kindly soul there. His name was Myron Jones, and he was very fair-skinned. It was not long before our cars were there for us. They were big cars, and there we learned that this was our means of transport by road for the next three weeks. We were taken to our motel with its many, many storeys reaching up into the air. Our best hotels in New Zealand were no comparison to the American motels, in size, and in comfort, having big rooms with double beds in each. At our accommodation Myron Jones briefed us that three men were calling to act as hosts to us, to entertain and treat us to dinner. It was quite dark when Myron Jones rang from his room that our hosts had arrived to meet us. I, Hohepa Taepa, one of the clergymen of our party, was the last to report. As I entered one of our hosts stood as though petrified, and quite overcome. His glass of warming liquid refreshment was at his lips, for none of our party had told the hosts that the person they were waiting for was a parson. His two friends were also taken aback. These men were a Mexican, a Negro and a white man. These were the three men detailed to act as hosts for the night. They were just overcome with surprise at the

taku tononga atu rā anō i tētahi unu hei whakamahana hoki i ahau nei, kitea tonutia atu te āta tau mahara o ngā tokotoru nei, kātahi anō ka kōrerorero, ka katakata anō. Ka mutu te whakahoahoa, ka takia mātou mā runga waka ki te whare kai, ā, i reira e toru rawa ngā hāora e kai ana i ngā kai tauhou, reka hoki, me te kōrerorero tonu. Kia āta mākona pū anō kātahi anō mātou ka matika. Te utu mō tērā manaaki nui a te tangata whenua, kotahi rau e ono tekau mā whā taara. Kātahi tētahi hākari ko tērā! Ka puta atu mātou ki ō mātou waka, ko mātou ērā e rere ana i runga i ngā huarahi whakamīharo o Los Angeles i te pō. Hangahanga noa iho te waru tekau, te iwa tekau māero i te hāora, e whā rawa hoki ngā wāhanga o te huarahi e rere atu ana, e rere mai ana, mō ngā waka āta haere, mō ngā waka tere te kāwhaki. Mutu rawa atu mātou ki te Ambassador Hotel, te hōtēra i kōhurutia ai a Robert Kennedy. He wā anō mātou ki reira ka rere anō mātou. He tawhiti tonu te wāhi i haere ai, ka tae ki tētahi whare pōuriuri nei a roto. Tō mātou tomokanga atu, ka ārahina atu ki ō mātou tēpu, ā, kāhore i roa, tū ana mai ngā tamariki wāhine nei, tokotoru rātou, e kanikani mai ana, ā, ko tō rātou mea koeke e piupiu mai ana i ana poi, ka rongo ake i tētahi, ‘Ahaha, kātahai anō te poi tāpara kāhore he ringaringa — māmā noa iho.’ I pai i taua wā tonu hei whakangahau, hei mātakitaki, ēngari, nō tō mātou rongonga he rongoa whakananu tā rātou kai, ā, e pērā ana rātou e mahi mai rā, ka noho au me ōku nei whakaaro, ka hoki whakatekāinga ōku mahara ki aku tamāhine. Kātahi te mahi kino ki te pēnei i ngā tamariki wāhine, te whāngai ki tēnei kai taurekareka, te takakino tamariki. Heoi ko tōku tūmanako kia noho atu tēnei tū āhua ki ērā whenua, kaua rawa e tae mai ki ēnei moutere, ki Aotearoa, Te Waipounamu. Kitea rawatia ake ko te minita nei, waimarie nāna i waiho atu tana kara ki te kāinga, āe hoki, tae rawa ia ki te whare e kanikani mai ai te wāhine hore pare mō ngā uma, piupiu mai ai. Te moni a ō mātou kaimanaaki mō taua pō, e ono rau whā tekau mā ono taara; ka pō ka ao, ko tō mātou rā tuatahi tēnei ki Āmerika tūturu, ki te whenua o Karipōnia. I kite ai mātou, ka ngarue te whenua, ka ngaoko te tangata, i te pō i te awatea ki Los Angeles. Kāhore sight of a clerical collar, and it was not until I had requested a warming liquid refreshment also, that the three hosts breathed more easily and began to talk and entertain us. After this hour of getting together we were taken by our hosts to a restaurant where we remained for about three hours, eating strange foods, enjoying them, and talking all the while. When we were well satisfied only then did we rise from the table. That meal cost our hosts a hundred and sixty four dollars. What a feast that was! We boarded our cars and were taken on the amazing freeways of Los Angeles. It was easy cruising at eighty and ninety miles an hour on freeways with four lanes running either way, a lane for the slow cars, another for the faster cars and another for overtaking. We ended up at the Ambassador Hotel were Robert Kennedy was assassinated. We remained there awhile and then moved on. We motored for quite a while when we came to a house with subdued lighting. On entering we were conducted to our tables, and before long three girls appeared to perform their act, the older doing the poi, so that the remark was heard, ‘First time the double poi has been been done without hands — so simple.’ At that time it was good entertainment, but on reflection and learning that these girls were under drugs, I sat with my own thoughts, thoughts which were of home, of my own daughters. What abuse of womanhood, to exploit them in this way. Here was something I hoped would remain there, and never ever come to these islands of Aotearoa and Te Waipounamu. Yes, the parson, fortunately without his clerical collar at this time, found himself at a ‘topless’ restaurant. That night cost our hosts over six hundred dollars; it was night and it was day, this first day of ours in America proper, in the State of California. There we saw life in Los Angeles by day and by night. What hosts these three were! On the Thursday morning, we were taken to a suburb called Watts District. This part of the town was the negro suburb of Los Angeles. We were conducted by a young negress, twenty-one years old. She showed us round, so that we saw their many projects, their farms, their poultry farms, so that we learnt at first hand the hopes and aspirations of these dark people, their

i ārikarika te manaaki a ngā tokotoru nei! I te ata o te Tāite ka haria mātou ki tētahi wāhi ko Watts District te ingoa. Nō ngā mangumangu tēnei moka nui tonu o te tāone o Los Angeles. I reira ka hariharia mātou e tētahi kōtiro, kua wahinetia, e rua tekau mā tahi ngā tau. Nāna mātou i taki haere, i kite ai i ā rātou mahi, i ā rātou pāmu, i ā rātou whakatupu heihei, i mōhio ai ki ō rātou tūmanakoranga, he iwi e kakari ana ki te iwi Pākehā, ki te porowhiu i ngā mekameka here i a rātou mai i ngā rā o ō rātou tūpuna. I tēnei takiwā ka kite mātou i te kore whakaaro ake o te iwi mangu ki te hāhi, nā te aha; nā te kino tonu anō o ō rātou minita, he mangu katoa, ki te takahi i ō rātou ake anō. Ka rerekē hoki tēnei, ēngari, he tika tonu, koinei tā mātou katoa i kite ai, i rongo ai, ki te whakaaro-kino o te mangu o tēnei takiwā ki te hāhi. Heoi, ki a rātou, he tango moni tonu tā te hāhi i ngā tāngata, ka kiriweti ai ngā minenga ki te hāhi, i te mahi kino a ō rātou minita ake anō. Kāhore hoki he minita Pākehā ki aua iwi o Watts District. I te pāmu whakatupu heihei ka kite iho ētahi o mātou i ngā utu mō ngā hēki mā, mō ngā hēki parauna. Ka kata mātou, kī tonu mai tētahi o ngā mangu nei, kite tonu mātou ki tana ongaonga, ‘He aha tā koutou e kata mai nā?’ Ka pātai atu mātou, ‘He aha i nui kē atu ai te utu mō ngā hēki parauna, i ngā hēki mā?’ Ka whakahokia mai te pātai, ‘He nui kē ake ngā kai wāriu o ngā hēki parauna, i ngā hēki mā.’ Arā kē te take rā, ko tō rātou nana ki te whakaatu ki te ao, ko rātou kē, ko ngā mangu, ngā rangatira. Rangona tonutia iho e mātou, te kino o te mangu ki te iwi kiritea. Ka haria mātou e tō mātou kaiārahi, e te kōtiro nei, ki te mātakitaki haere, ā, ahakoa haere ki hea, koinei tonu te wairua o te iwi nei, ko te kiriweti ki te iwi kiritea. Ko tētahi o ngā mahi hē a ngā minita a ngā iwi nei ko te kī, ‘Natemea he huru, e ono rau taara te wāriu, o te hoa wahine o tērā minita rā, nā, ināia tonu nei, e hiahia ana ahau kia rahi tonu te kohi mō tēnei karakia, kia riro mai ai he huru mō tōku hoa-wahine. Natemea he motokā hou tō mea minita o mea pāriha, nā, me hoko mai hoki tētahi pai kē atu i tō tērā.’ Ka kawa ai te iwi nei ki te hāhi, ka raru ai te hāhi i ngā kora nei. Koinei anō tā mātou i kite ai i roto i struggles against the whites to cast off the shackles which once bound their forbears. Here in this district we learned of the negro's disregard for the Church, and the reason why; because of the bad image created by their own clergy, negro parsons, walking roughshod over their own people. This was something strange to us, yet it was true, something we ourselves were hearing for ourselves, the lukewarmness of the negro towards the church. Their image of the church was of an extortionist, hence the negro's intense dislike for the church, because of their own clergy's abuses. There were no white ministers in any part of that district of Watts. At the poultry farm some of us saw a list of prices of white and brown eggs. We laughed, and a negro close by asked menacingly, ‘What are you guys laughing at?’ To which question we enquired, ‘Why are the white eggs priced lower than the brown eggs?’ The reply was, ‘There is more food value in the coloured eggs than in the white ones.’ But there was the obvious reason, namely, they had taken their racism right into their products. So we experienced the black man's hatred for the white man. We were taken by our young guide on a tour of the district, and wherever we went we sensed throughout, this atmosphere of hatred towards the whites. It was quoted that one of these negro parsons said to his congregation, ‘Because such-and-such a parson's wife has a fur coat worth six hundred dollars, now, therefore, I want the collection at this service to be a worthwhile one, so as to purchase a fur coat of value for my wife. Because such-and-such a parson of so-and-so parish has a new car, now, I want you to purchase one for me, superior to other parson's.’ Hence the people's very, very poor image of the church in those places, and the scorn brought upon the church by the unworthy ministers there. We also observed a similar attitude of the

ngā rāhui o ngā Inia. Te kino o te iwi ki te hāhi, i te takatakahi mārika a ngā minita, ēngari, he Pākehā kē ngā minita o ērā takiwā, e takahi nei i ō rātou tikanga, i tō rātou Māoritanga. I a mātou e hoki mai ana ki ō mātou waka, ka peka atu ētahi o mātou ki te hoko pane kuini mō ā mātou reta. Ka pātai atu a te Apanui Wātene mō ētahi pane kuini, ki te kōtiro i tēra taha o te kaute. Tere tonu taua kōtiro, he mangumangu ia, te kī atu ki a Apanui, ‘E kī nō Niu Tireni koe!’ ‘Āe,’ ko te Apanui, ‘nō Niu Tīreni ahau, arā, mātou. He aha ai koia? E mōhio ana koe ki Niu Tīreni?’ ‘Ē, āe!’ ko tā te kōtiro whakahoki mai. ‘Ā, kāti?, kei hea oti a Niu Tīreni?’ ‘Ē, kei runga mapi rā hoki.’ Koinei tētahi mea i kite ai mātou, ko te āta kūare mārika o ngā iwi o Āmerika ki a Niu Tīreni, arā, ki ēnei moutere ki te tonga nei. I te ahiahi ka whakamanuhiritia e mātou te kōtiro mangu nāna nei mātou i ārahi haere i Watts District, kia kai tahi mātou i tō mātou whare kai. Ka tae mai ia, ka ōta mātou i ā mātou kai. Koinei te kai ahiahi tuatahi i ōta ai mātou Māori. Heoi, ka titiro iho ahau i te rārangi kai, ka ōtaria atu e ahau he kōura, i taku mahara he pēnei me te ōta i te wā kāinga nei te iti. Ā, hei kai nui tonu māku, ka ōtaria atu he mīti, i te mahara anō, ā, pēnei anō me ō te kāinga nei. Te putanga mai o te kōura, ina te nui o taua pereti. Nui noa atu i ā tātou pereti nunui nei, pērā anō hoki te taenga mai o te mīti, ina tonu te nui o taua ōta. Te utu mō te kōura kai, e whitu taara e rima tekau heneti. Mō te mīti, e whitu taara. He aha tā tēnei ōta, tāna ako? Kia tūpato. Pātai ki a Myron Jones i te tuatahi, atu ināianei, ā, tutuki noa te haere ki New York. I te aonga ake i te ata o te Paraire, 14 o Pepuere, ka haere atu mātou i runga i ō mātou motokā, ko Myron Jones te kaiārahi i tō mātou nei, ko Lewis Moeau te kaiārahi i tērā o ō mātou waka. Nuku noa atu i te toru rau māero tā mātou whakamaunga atu ki te rāhui tuatahi, o ngā iwi e whā, ki te rohenga Colorado River Tribes Reservation. Ngā iwi nei ko ngā Hopi, Nāwaho, Mohāwe me te Hemewehi. I te hāpāhi o te ono ahiahi, ka ū atu mātou ki ngā whare kaunihera o aua iwi. Arā, e tū mai ana he taitama tāne, he taitama wahine, te Perehetini me te Tēputi Perehetini, ō rāua ingoa, ko Adrian Fisher, ko Veronica Murdock. I taua pō, ka whāngaia Red Indian in their reservations. The discontent of the people in those parts, is because of the open abuse by their Pakeha ministers, for there are no Indian ministers yet, and the total disregard the white parsons have for native culture and custom. On our return to our cars, some of us called into a nearby post office to purchase stamps for our mail home. Apanui Watene asked the female attendant across the counter for stamps. The young negress was quick, ‘So, you come from New Zealand?’ ‘Yes,’ replied Apanui, ‘I am from New Zealand, we all are. Why do you ask? Do you know New Zealand?’ ‘Yes,’ said the girl. ‘Well then,’ Apanui retorted, ‘where IS New Zealand?’ ‘Oh!’ replied the lass, ‘on the map of course!’ And we did learn of the average American's ignorance of these islands' existence in the South Pacific. In the evening we entertained our young hostess of Watts District to dinner. When she arrived we began ordering our dinners. I order Crab Louie for an entree. For my main course, I fancied Prime T-Bone Beef. When the Crab Louie appeared it was a huge order enough for two or three persons. So was the main course a very large order indeed. The Crab entree cost seven dollars fifty cents, whilst the main order cost seven dollars. What was the lesson? Only this, be careful when ordering, ask Myron Jones, our consultant, first, from now on to the end of the journey. When we arose next morning, Friday 14 February, we motored, Myron Jones at the wheel in our car, with Lewis Moeau driving the second car. We travelled over three hundred miles to the first Reservation, of an amalgamation of four Red Indian tribes. These tribes were the Hopi, the Navajo, the Mohave and Chemewheuve, the Reservation being known as the Colorado River Tribes Reservation. At half past six in the evening we arrived at the Council Buildings of these peoples. And there we saw awaiting our arrival, a young man and a young woman, the President and Vice-President respectively, their names were Mr Adrian Fisher and Mrs Veronica Murdock. We were treated to a hearty meal of several Indian dishes, and at the end of this timely repast we adjourned to their community centre, a huge gymnasium. It was here that we were accorded a warm welcome by the elders and entertained with native dances.

mātou ki ā rātou nei kai a te Inia kiriwhero, ka mutu, ka haere atu ki tō rātou whare, he hōro mō te tākaro pāhikete paoro, mō ērā tū tākaro, me ētahi atu; ina te nui o taua hōro. I reira ka mihia mātou e ō rātou kaumātua, kanikani rawa mai hoki. Tētahi pō ngahau tēnei, ā, nā Hēnare Northcroft i whakahoki ngā mihi mai, me te tukunga atu hoki i tētahi kete ki te mea wahine o rāua, arā, ki te Tēputi Perehetini, ki a Veronica Murdock. Ka mutu i konei, ka haria mātou ki tētahi kāinga nō tētahi Inia, ko John Artichoker me tana wahine ko June. I te ata o te Rāhoroi 15 Pepuere, ka hariharia mātou ki te mātakitaki i tō rātou Rāhui Whenua, i kite ai i te kaha o ngā iwi nei ki te kuhu i a rātou, ki te whakamahi i ō rātou whenua. Te āhua nei, he tamariki te nuinga o te iwi nei. Ko tētahi o te tira Inia o Āmerika ki Niu Tīreni nei, ko tētahi tonu anō o ō rātou koeke, arā, ko William Alcaida, he tangata pukumahi ki te hāpai i ana iwi o tēnei Rāhui. I te rua o ngā hāora ka anga atu tō mātou tira ki Phoenix, arā, ki Tempe, tau rawa atu ki tō mātou mōtēra i te hāpāhi o te whā. I te ahiahi, ka haria mātou e tētahi Pākehā, he tohunga nō te whare wānanga o reira tonu anō, arā, ki tētahi Mihana Kātorika, kei te Rāhui o Hīra. I reira ka whāngaia mātou ki ā rātou kai. Reka ana te taka mai. He kuikuia katoa te hunga nā rātou ngā kai i taka mai mā mātou. Pēnei tonu me ō tātou kuia nei, te āhua, te tū, hei whakatoi mā te Apanui, i hākoakoa ai mātou. Ka mutu te kai, ka ārahina atu mātou e tēnei rangatira hou o mātou, a Mayland Parker, ki te hōro o te Mihana, kia tūtaki ai ki ngā tamariki o taua Mihana o Hoani. I konei ka kite mātou e mahia mai ana ā rātou nei kanikani, tekau mā toru rawa o aua kanikani i whakatūria mai hei whakatau i a mātou. Ka mutu tēnei, ka haria atu mātou ki tō rātou tino hōro, mō ngā tū tākaro maha noa iho, ā, i taua pō he pāhikete paoro te tākaro. Hei takawaenga, ka tū atu mātou ki te whakangahau hoki, ki ā mātou nei waiata, whiu ringaringa, haka tonu atu anō hoki. Ē! tino pai tonu mātou. Ka mutu mātou, ko tō mātou hokinga mai, e rua tekau māero, ki tō It was a happy occasion. Mr Henry Northcroft replying on our behalf, did us well. On the party's behalf also, a presentation was made in the form of a beautifully designed Maori kit. This was received by Mrs Veronica Murdock on behalf of the people. [At the conclusion of all formalities an opportunity was given us to meet and chat with the people, to mingle amongst them.] Later in the evening we were taken off to the home of a young Indian couple, Mr John and Mrs June Artichoker Jnr. [The husband was a Sioux and the wife was of the Kiowa tribe of the east.] The next morning, Saturday 15 February, we were taken on a conducted tour of this Reservation, so that we saw the industry and the progressive aspirations of these tribes of the Colorado River in developing their lands [their concern also for the unfortunate attitudes of their students who have had higher education]. Their population seemed to be predominantly a very young one. One of the members of the Indian party to New Zealand, an elder of their community, was William Alcaida, a hard working man, who expended his energy for the good of the communal life in the Reservation. At two in the afternoon, our party left for the City of Phoenix, to find that accommodation had been made for us at Tempe motel. That evening we travelled south to a Roman Catholic Mission in the Gila (pronounced Healer) Reservation. Here also we were treated to a sumptuous meal, prepared by elderly Indian womenfolk. The meal was delicious and beautifully cooked. It was here that we met a professor of the Tempe University, Dr Mayland, and Mrs Parker. He was our contact in these parts. The womenfolk were a jolly folk, very much like our own Maori women in their ways, so that Apanui Watene was able to tease them. After dinner the professor conducted us to the Mission Hall to meet the young people of St John's Mission. It was in this hall that we witnessed the performance of thirteen different dances. Next we were led to the Mission's gymnasium, where a match of indoor basketball was in progress. For the half time spell, our party entertained the big crowd of young people with songs, action songs and hakas. We did think we did well. At the close of the evening we returned to our motel in Tempe twenty

mātou mōtēra. I te Rātapu, ka haere mātou ko Hēnare, ko Hori, ko Vernon, ko Lewis Moeau ki te karakia o te ata, nō te muri tina, heoi anō ka whakatā, ā, tae rawa ki te ahiahi, ka tae mai tō mātou hoa a Mayland Parker, ki te hari atu i a mātou ki tētahi whare kai. Kī atu mātou ki a Mayland Parker, pēhea te tawhiti atu o taua whare, te whakahoki mai, ‘Ē, kāhore i tawhiti; kei te hurihanga ake nei.’ Tō mātou haerenga atu, arā kē te tawhiti, e whā tekau māero kē. Ā, he aha te whā, te rima tekau, te nuku noa atu rānei māero ki te Āmerikana? Kāhore he titiro ake ki te tawhiti, nā te papai, nā te whānui, nā te tiaki mārika, i ō rātou huarahi, nā te nunui, me te kaha mīhini tonu o ō rātou waka, e mea meneti noa iho kua tae. He aha i ui ai? Ina te nui o taua whare kai, kikī tonu i te tūruhi, i te tangata. He pā i mua taua wāhi, heoi anō nā te Pākehā ka whakapaingia ake, nō reira ināianei, tētahi wāhi mūia ai e te tangata. I te nui hoki o te kai mō te iti te utu, mō te ngāwari te utu. Mutu mai i reira, hoki tonu mai mātau ki tō Mayland Parker, ki reira whakamanuhiritia ai, whakatautia ai mātou e tana whānau. I te Mane, i te hāpāhi o te tekau mā rua, ka takia atu mātou ki te whare kai o te whare wānanga o Tempe. I reira ka tūtaki mātou ki ētahi Inia pakeke, me ētahi Pākehā aro nui mai ki te rapu tikanga i te ao o te mātauranga, hei hāpai i te iwi Kiriwhero. Ka oti tērā wāhi, ka ārahina mai mātou ki te ōtitoriama o te whare wānanga o Tempe, ka kite mātou i te nui o taua whare, ā, o te ōtitoriama tonu. E toru mano ngā nohanga tangata. Ko tō mātou hokinga mai ki te mōtēra tatari ai, mō te haōra e haere atu mātou ki tētahi atu wāhi o te Rāhui o Hīra, ki te takiwā ki a Marikopa iwi, tata te rua tekau māero te mamao atu i Tempe. I taua Rāhui ka whāngaia mātou ki ā rātou nei kai, ki ā ngā Inia. Nā ngā wāhine tonu anō i taka mai ngā kai, pēnei anō me te taka a te Māori. Reka ana ā mātou kai. Ka mutu te kai, he waiata hīmene tā mātou mahi, me te waiata mai hoki o ngā Inia i ngā hīmene, ēngari, i te reo Pākehā. Ka tae anō ki te wā hei matikatanga, ka haere atu mātou ki te hui-ā-iwi a ngāi-rātou mā. He mea pōwhiri mai anō mātou kia haere atu. Ka mutu ngā mihi atu ki ngā kuikuia nā rātou nei i taka miles away. On Sunday morning Henry Northcroft, George Asher, Vernon Winitana, Lewis Moeau and I took advantage of our free day by attending Holy Communion, and then a free afternoon till the professor came to take us to dinner at a dining place. We enquired of Mayland Parker just how far away was this dining house, and his reply was, ‘Not far; it's just around the corner.’ When we set off in our cars, the distance turned out to be forty miles away. But what is forty or fifty or more miles to an American? That was nothing — with the beautiful, wide, and well maintained highways, and the big, powerful cars to motor in, distance only took a matter of minutes. So why ask. What a huge dining house we saw. And how packed it was with tourists, with people. This place was an old fort in former days, but Pakehas set this place up anew, so that now it is a favourite place and always filled up with people. The meal was a sumptuous one and cost very little. We finished up at Mayland Parker's home where his family entertained us for the rest of the evening. On Monday at half past twelve, we lunched at the Tempe University dining hall, and met there some of the Indian elders and Pakehas of goodwill towards the Indians in the way of education, and the general welfare of the Indians. When that part was disposed of, we were taken to the auditorium of the university where there was seating for three thousand people. We returned to our motel and waited for the hour to leave for another part of the Gila Reservation which belonged to the Marikopa tribe, about twenty-five miles away. At that Reservation we were again treated to a good meal. Here again the cooks were Indian women, whose cooking techniques were no different from our own. But the meal was sweet to the palate. After our meal we spent a while singing with these Indian folk good, favourite Presbyterian hymns, for these people were Presbyterians. At the appropriate time we, with some of our hosts, attended a tribal meeting to which we were invited. When we concluded our thanks to the old women who had prepared our meal, we followed Mr Nick Sunn a Marikopa Indian and an elder of that Reservation.

kai mai, i āwhina, i manaaki, ka whai atu mātou i a Nick Sunn, tētahi o ngā kaumātua o taua Rāhui. I te hui, ka tūtaki mātou ki tētahi minenga nui tonu o te Marikopa. Ka mutu ngā mihimihi, ka whakahaeretia tā rātou hui. I reira ka aroha mātou ki te iwi nei, ā, ka rongo i ngā aureretanga o Marikopa, ki te tūmanako-kore o rātou, i tō rātou whakaaro i roto o te tekau tau, ka ngaro a Marikopa, ka mate, i te tere heke o tō rātou kaute. I reira anō ka rongo mātou ki ō rātou āwangawanga mō te taha mātauranga, i tō rātou pōuri ki ngā mahi kino a te Pākehā ki te whakatahuri ke i te rere a te awa, waihotia ake ō rātou whenua Rāhui kia takoto pakapaka ana i roto i te rā, i ngā takakino a ō rātou minita, he Pākehā katoa, kāhore hoki he minita Inia i roto i ngā Rāhuitanga whenua o Arizona, o New Mexico. Ko te take i tino kawa ai te iwi nei ki te hāhi, ko te āta kite o rātou i ō rātou minita e āta whawhai ana i waenganui i a rātou tonu, ki te āki i a rātou i ngā minenga Inia, i roto i tō rātou rawakoretanga, kia neke noa atu te kohi, hei āwhina i tētahi Mihana i Niu Tīreni. Kātahi te kino, te mahi taurekereka! Koinei ka kiriweti te hunga nei ki te hāhi, mō te takatakahi a ō rātou minita i te iwi, me ō rātou tikanga Inia motuhake. I tō mātou āta pōuri hoki, ka tū atu mātou ki te whakamārama, arā, ko At the meeting we met a goodly number of the Indian folk. When the formal greetings were ended the meeting proper proceeded. There we felt sorry for these peoples, for we heard of their trials and tribulations, their hopelessness, their smoothing their pillows and lying on them, for they had given themselves ten years, until they would be no more, for their numbers were decreasing rapidly. There also we heard of their deep concern in the question of education, their painful experience of the Pakeha's diversion of the river course, so leaving their Reservation lands parched and dry in the sun, the abuses perpetrated by their ministers, all Pakehas, for there are no Indian Christian ministers in the Reservations of Arizona or New Mexico. One reason for turning these people against the Church is the open bickering and fighting going on between the spiritual leaders in these Reservations, and also the pressures by these same leaders on these people, in their utter poverty, to increase their giving to help a mission in New Zealand. What a nasty piece of work, what deception! For these reasons the people have turned away from the church, because of the discredit that has been heaped upon their customs and culture by their Pakeha spiritual leaders. In our sorrow also, we contributed to Members of the New Zealand party talking with lecturers in the Anthropology Department, University of Mexico

rātou tonu te hāhi. Ki te kore rātou, ka kore hoki te hāhi. Nā reira, kia kaha ki a rātou, kaua e tukuna kia takatakahia rātou. Kotahi te kupu Pākehā i whakahuatia e ahau, i taku āwangawanga mō te hunga nei, arā, ko te kupu nei, ‘plug’. Ki a tātou hoki o Niu Tīreni, tōna tikanga, mehemea ka hiahia nuitia e te tangata tētahi mea, me nana ia, me whakapau e ia tōna kaha katoa kia riro mai rā anō taua mea i matea nuitia rā. I te āta wareware, ka whakahokihoki e au tēnei kupu, rongo rawa ake ahau e katakata ana ētahi o mātou. Mōhio tonu ake au kua hē au, arā, i taku whakahua hē i te kupu Pākehā nei ‘plug’, notemea ki a rātou, ki ngā Inia o Āmerika, ko te tikanga o te kupu nei, ‘me ai’, arā, kia kaha tonu te ai, ki te matea nuitia tētahi mea. Aue taukiri e! Te kūare i ahau nei e! Tērā tētahi wāhi anō i whakawātea mai ki a mātou o te hui, arā, i te rerenga o ngā kōrero mō te mātauranga, pai tonu te kapo atu a ō mātou nei tohunga i te take nei. I pai i te tīmatanga atu, nāwai ā, ka taumaha haere te rere o te kōrero, tiro rawa ake, arā kē ō mātou kaikōrero me ā rātou kupu nunui, kupu taumaha tonu, tē taea te hopu atu e te Pākehā tonu. Ko te tūnga ake o Tame Hāwea, tō mātou minita Perehepitiriana, ‘E hoa mā, ki taku mōhio kāore ō tātou rangatira nei nā i te mōhio mai ki ā tātou kōrero, ahakoa koinei tō rātou reo. Arā kē koutou e rere ana. Me kōrero au mōku ake, kāore rawa ahau i te mōhio atu he aha ā koutou kōrero. Nō reira, e hoa mā, kaua rā ahau e warewaretia. Heke iho ki tōku taumata, kia mōhio katoa ai mātou ko ō tātou rangatira nei nā, ki ā tātou kōrero.’ Miere tonu atu mātou i a Tame Hāwea. Ka hoki mai mātou ki tō mātou mōtēra, me tā mātou whakatoitoi ki a mātou anō. I a mātou e hoki mai ana i roto i tō mātou nei waka, ka whakatūpato tō mātou rangatira, a Myron Jones, i a mātou, mō ētahi o ā mātou kupu Pākehā, notemea rerekē te whakamārama a te Āmerikana, rerekē tā te reo Pākehā o Niu Tīreni. Ā, ka puta te kupu nei, te ‘squaw’. Nā Myron Jones tonu i whakahua, me te whakamārama mai he kupu nā te Kiriwhero o Āmerika tēnei kupu, ehara i te kupu, Pākehā mō ngā wāhine Inia. Me tana pātai mai anō mehemea kua rongo mātou i te Inia, i te Pākehā Āmerikana rānei e whakahua ana i taua kupu. Ka kōrero mai ia, kaua the discussions explaining that they were the church in that Reservation, for without the people there would be no church, therefore they must try harder to rectify things. There was one word, however, that I used, in my desire to be helpful; the word was plug. To us of New Zealand, to want something very much we must work hard for it, we must give of our all in order to obtain what is desired so strongly. In a moment of oversight, I repeated this word often, until I heard some sniggering behind me by some of our own party. Then it dawned on me the word plug, while it meant this to us, meant something quite different to the Red Indian, for whilst I in all innocency urged our Indian folk to toil hard, I was in effect exhorting them to rape. Ah me! What gross thoughtlessness! Another opportunity was given us to join in the discussion, this time in connection with education. This was easily taken up by our experts in that field. To begin with it was quite good, then the debate took a different turn, for our speakers were becoming more and more technical in their expressions, making things more difficult to follow. Our Presbyterian parson, Rev. Tom Hawea could contain himself no longer, and jumping to his feet, said, ‘I am sure our people here don't know a word you're saying, even though they speak in English. You are in an orbit of your own. For myself, I don't know what you're talking about because of your vocabulary. Therefore, don't forget that I am here. Be kind to me, and come down to my level, so that we all with our people here will understand the discussion.’ Tom Hawea struck a masterful stroke. That was the end of that debate. On our way home to our motel we began teasing one another. In our car on the way back, our consultant Myron Jones warned us about terminology in the States, for what might mean one thing in New Zealand, could quite well mean something else in America. He therefore warned us against the use of the word ‘squaw’. He explained that it was of Indian origin. He furthermore asked us, if in our short time in the States we had ever heard an American white or a Red Indian use the term at all. He then impressed on us to be careful in the use of the term, for the word ‘squaw’ to the Red Indian meant the ‘female genitals’. Therefore

rawa e pokanoa ki te whakahua i taua kupu, notemea te tikanga o tēnei kupu te ‘squaw’ ki ngā Inia Kiriwhero, ko te aroaro, arā, ko te tara o te wahine. Nō reira ki te whakahuatia te kupu nei kei pōhēhē he kupu tuarua tēnei mō te kupu nei te ‘wahine’. He wahine anō te wahine, he squaw anō te squaw. He torotoronga nui tēnei ki ahau, notemea he maha tonu ngā mea i akonatia ai ahau ake, ngā whakatūpato, ngā aureretanga, ngā panga, ngā kino, ngā pōuritanga, ngā mamaetanga o tēnei iwi o te Marikopa. I konei hoki ka āhua raruraru ngā whakaaro, i te kite ake i te tāone o Phoenix, o Tempe, ki te whai rawa nui noa atu, ā kāhore i tawhiti mai ko te Kiriwhero o Marikopa e noho ana i roto te paru, i te rawakore, i te tūmanako-kore, i te hē noa iho. Ka tangi ake, he aha rawa rā i pakia pēneitia ai tēnei hunga, anō nei he iwi kua warewaretia. I te ono o ngā hāora ka takina anō mātou ki te whare kai o te whare wānanga o Tempe, ā, i reira ka tūtaki mātou ki te Karere o te Pirīmia o Niu Tīreni me tana hoa wahine, tana kaiāwhina hoki a Te Hapimana me tāna nei wahine, hei manuhiri mā mātou. He mea tō tonu mai e mātou, āta whakatau rawatia e Hēnare, haka rawatia, whāngaia rawatia, ā, ko tō mātou hikinga atu ki te whare wānanga, ki te whakarongo ki te whaikōrero a te Karere nei a Kōna, mō tā Niu Tīreni wāhi i roto, ā, i waenga i ngā mana nunui o Te Tonga-Rāwhiti o Āhia. Nā mātou tonu i tīmata atu, i whakapūare tana whaikōrero ki te Hīmene, ‘Tama Ngākau Mārie’; whai tonu ake ki te ruri, ‘Hokihoki tonu mai’, waiata tonu atu i te waiata-ā-ringa, ‘Me he manu rere ahau e’, ko te haerenga mai o te hoa wahine a Te Hapimana (te Tēputi Kanaha ki a Kōna), ki te āwhina mai. Kātahi anō a Kōna ka kōrero, tētahi whaikōrero mātau, reka hoki ki te whakarongo. Ka koa rā mātou i tō mātou waimarie, tūpono tonu mātou ki Tempe i taua wā tonu. I te ata o te Wenerei, i te hāpāhi o te tekau, ka neke tō mātou tira ki Tucson, tētahi tāone rongonui, mō ngā pikitia kaupoi nei. I reira hoki te whakaahuatanga i te Terewīhana rarā, a te ‘High Chaparral’, arā, ki waho atu o te tāone. Tō mātou haerenga atu, rere kē ō mātou waka mā te huarahi tawhiti kia karapoti ai i a mātou beware, lest anyone in speech might think it synonymous for woman, as we had learned that woman is woman, and squaw is squaw. This visit was most worthwhile indeed for us all; it was an education even if only for terminology's sake, or warnings, for we did learn of the groanings of the peoples, their good fortunes and their misfortunes, their frustrations and their injuries. We found it most distressing to note the obvious affluence and prosperity of Phoenix and Tempe, while only a short distance away, the Maricopa Indians existed in such utter squalor, poverty and hopeless misery. The sad cry welled to the surface: ‘Oh, why should these people suffer such hardship, as if they were a people utterly forsaken?’ At six o'clock in the evening we found ourselves again returning to the dining hall of the Tempe University, where we met the Ambassador of New Zealand and his wife, also Mr Chapman and his wife, our guests for the evening dinner. We actually hauled them into the dining room to the rhythm of a canoe-hauling chant. Mr Henry Northcroft on this occasion extended the usual formalities on our party's behalf, after which we adjourned to the University where the Ambassador, Mr Frank Corner, would deliver his lecture on the place of New Zealand in South-East Asia. Our party prefaced his address with the hymn ‘Tama Ngakau Marie’ followed by the ditty, ‘Hokihoki tonu mai’ and the action song, ‘Me he manu rere’, in which His Excellency aided by Mrs Chapman participated. Then the Ambassador spoke, giving what proved to be a most informative and challenging address. We were pleased at our good fortune to be in Tempe at that very moment. On Wednesday morning at half past ten, we left for Tucson (pronounced Toosarn), in the south, a town well known for its cowboy films. It was there that the television programme ‘The High Chaparral’ was

te Rāhui whenua o te Pāpako iwi. I waenga huarahi ka peka ō mātou waka i tētahi teihana hokohoko, ko Aio te ingoa. Pōhēhē mātou kua mutu noa atu aua teihana nei; kāore, kitea ake anō kei te whakahaere tonu. I tō mātou ūnga atu, ka rongo mātou i te makariri o te takurua; ka aroha mātou ki ngā Inia, ngā wāhine me ngā tamariki, e putaputa mai ana i te ururua, i te koraha, e wiri ana i te mātao. Ka whakaaro ake pēhea rā, he aha rawa rā te oranga o tēnei iwi, ā, ka whakamīharo te ngākau, me te tuku whakawhetai-ā-ngākau ake, mō ana manaaki ki a tātou ki te Māori. I konei ka kāwhaki anō te haere, ka tae atu ki tētahi pekanga, ki tētahi whare tokoraurape, o ngā wāhine me ngā tane kaupoi o neherā. He roa tonu mātou ki reira, i te mīharo o taua whare nei, me ngā karetao e mahi mai ana i ā rātou mahi. Ka hipa mai mātou i reira ki tō mātou whakamaunga mai, arā, ki Tucson, he tāone tino nui anō hoki, ēngari te anu, te mātao. Hei aha hoki, notemea ngā kāinga katoa, ngā whare nunui katoa, ahakoa he aha te whare, katoa, whakamahana katoatia ai; anō nei ko te raumati tonu, i te mahana, ahakoa te hinga o te huka, ahakoa te mātotoru o te hukapapa, ki roto ki ngā whare o Āmerika mahana ana te tangata, kāhore rawa he wāhi mō te koti nui, koti taumaha. I Tucson ka noho anō mātou i roto i tētahi mōtēra nui, mōtēra pai kē atu i ō tātou hōtēra ātaahua o Niu Tireni nei. Te mahana ai hoki, te pai o te whāngai i te tangata, tau ana te noho. Ko te ingoa o taua mōtēra, ko te College Inn, he kāinga kē hoki tēnei mō ngā tamariki e haere ana ki te whare wānanga o tērā tāone nui. I te aonga ake o te ata, ka kai, ā, ka haere atu mātou ki te whare wānanga ki te toro atu i ētahi o ngā tohunga o taua Whare Wānanga, ngā kaiako mātau ki te hītori, ki ngā mahi, me ngā tikanga o ngā Inia o Āmerika, arā, o taua takiwā ake. Ko aua tohunga, he pēnei tonu me ngā tohunga o ō tātou whare wānanga, o te wāhanga e pā ana ki ngā āhuatanga katoa o te tangata, mai i te ōrokohanganga o te ao, arā, pēnei i tēnei o mātou i a Robert Mahuta o Ākarana Whare Wānanga, i a te Koro Dewes rānei me tētahi o rāua me Te Hurihanganui o te Whare Wānanga o Pōneke nei. Kotahi te mea i kite ai ahau, arā, he mea rerekē ki ahau, ko ngā tohunga o ngā whare wānanga nei kāhore i puta ki waho ki ngā tāngata, shot, actually further out of the town. We took the longest route so as to traverse the bigger part of the Papago Reservation. About midway along the route we branched off at Ajo to a trading station. This was something we thought no longer existed. When we alighted from our cars we felt the cold, for this was mid-winter in the States; what a sad sight to see the Indian women and children coming out of the desert scrub shivering with the cold. So we wondered what sustained these people, and then we thought again with thankful hearts for the many blessings we, the Maori, enjoy. We sped on till we came to another crossing, this time to a puppet house, all western figurines. We spent much time here so fascinating were the marionettes at work. From there we came on to Tucson, another well-known city with a population of 212,000 people, but, what a cold, bleak place. This cold of course was of no concern for all the houses were centrally heated so that inside was like summer in spite of the falling snow; and though the snow lay deep on the ground, the people indoors were kept warm, for there was no room for coats of any kind. We were again accommodated in a huge and beautiful motel at Tucson, bigger than a number of our New Zealand hotels. The place was warm, the food was good, and the accommodation was comfortable. This motel was called the College Inn, a place of residence for University students in Tucson city. In the morning we breakfasted and then called on some of the professors of the Anthropology Department of Tucson University, the authorities on the history, the movements, the culture of the Indian American in those parts. These lecturers may be likened to the lecturers in our universities in the Anthropology departments, such as Robert Mahuta of Auckland University, Koro Dewes of Wellington University and Abe Hurihanganui also of Wellington University. There was one observation we made which seemed to be rather odd, that the professors of this university were out of touch with the people they should be concerned about, and failed to move out and meet these people whereas Mahuta, Dewes and Hurihanganui did move out and identify themselves with the Maori of their community, and indeed further afield still; to help the people and to lift the people to a place of pride, in the retention

kāhore i pēnei me rātou kua whakahuatia ake nei e au, a Mahuta mā, te haere ki te āwhina i ngā mahi, ki te hāpai i ngā iwi, ki te kawe i ngā tikanga-ā-Māori, kia mau ai tā tāua taonga i waimarie ai tātou, te Māoritanga. I te tekau o ngā hāora o te ata, ka whakamau atu mātou ki Nogales, he tāone takawaenga o Mēhiko me Āmerika i te tonga. I konei ka kite mātou i te nanakia o te hunga hokohoko i ā rātou taonga ki te tangata. Ka hoki ōku nei mahara ki te nanakia o ngā Inia o Whīti, te kamakama mō tēnei tū mahi te hokohoko. Tata tonu te rere o te ringa ki roto pākete kukume moni ake ai. I reira ka rongo mātou i ō rātou kaiwaiata, e waiata mai ana i ngā waiata e waiatatia nei e ā tātou tamariki, ka mea ake anō, ‘Kei hea te rekanga o ō rātou reo?’ Te waiatatanga a tētahi tokotoru i te waiata rarā, ‘Ki te Tonga o te Remu’ ka pupū noa ake te tito, pai kē ake ngā reo o ā tātau tamariki i ō taua hunga. Hakihaki ana te tangi mai. I kī ake rā, he iwi māia tēnei, nanakia hoki; ko tō mātou totika, ko tō mātou kaiārahi ko Myron Jones, hei whakatūpato, me ē, ka raru rā te tangata, i ngā Mēhikana nei. Ahakoa te paruparu o tēnei tāone, tino kaha tonu te mui a te tangata, a te tūruhi, i te pai tonu anō o ngā taonga i kite ai mātou, o ngā whare kai hoki. I te hāpāhi o te rima ka hoki mātou ki Tucson, ā, moe iho, i te aonga ake ko te Paraire te rua tekau mā tahi o Pepuere. Ka mutu tā mātou parakuihi, ka maunu mai mātou i Tucson mō Flagstaff tāone nui, e rua rau, e ono tekau mā rima māero ki te nōta. He waru te hāora i maunu mai mātou, ā, tae rawa atu ki Flagstaff tāone i te muri tina, hāwhe pāhi te tekau mā rua. I te huarahi anō ka tū ō mātou waka, i ētahi teihana hokohoko e rua, ā, ka mārō mai te haere ki Flagstaff. I konei atu anō, ka tīmata te rere o te huka. Ka tata haere atu ki Flagstaff, ka kite mātou i te hōhonu me te whakapipi a te huka i runga i te whenua, i tahataha o te huarahi, ā, mō ngā māero maha huri noa. Tae rawa atu ki Flagstaff tāone, arā kē te hōhonu mārika o te huka, ēngari, te ātaahua i te pō, i roto i te pō, i roto i te kānga hiko, mīharo ana. He tuatahi kē hoki tēnei tū āhua ki ētahi o mātou. I Flagstaff, ka rongo mātou, e kore e puta te tangata ki te mātaki i tētahi o ngā whakamīharo o te ao, arā, i te Grand Canyon, of their Maoritanga in its many facets. Ten in the morning, we started for Nogales, a town on the border of Mexico and Arizona south. Here we soon learned that we had to be very careful in buying anything. Here was the adept Hindu of Fiji, all over again. Almost pulling your cash out of your pockets. We had occasion to listen to their serenaders singing the songs our children sing. We were disappointed, for we heard no singers of worth. After listening to three serenaders singing ‘South of the Border’, I concluded that we had singers far superior to these songsters. Their voices were terrible to listen to. I mentioned the forwardness of their salesmen; we were fortunate to have Myron Jones to consult, otherwise the Mexican high pressure would have prevailed. In spite of its grubby streets and even shops, the town was a favourite with tourists because of the lovely wares offering. At half past five we returned to Tucson for the night by a more direct route, to awake on Friday morning 21 February. After breakfast we left Tucson for Flagstaff, a city of 21,000 people in the north, 265 miles away. We left at eight in the morning and arrived at Flagstaff just after lunch time. Along the way our party stopped at two trading posts and then went on to Flagstaff: Some distance from Flagstaff, the snow began to fall. As we neared the city we saw the snow become deeper and deeper for miles around. At Flagstaff itself there was ample evidence of the theavy snowfall. But what a pretty sight in the glow of the night lights. This was a first viewing for some of us. We heard at Flagstaff that there was no possible hope of seeing one of the sights of the world, the Grand Canyon, because of

i te kaha maringi iho o te huka. Kua kati kē hoki ngā huarahi ki taua wāhi. I konei anō ka tūtaki mātou ki ētahi tamariki tāne, he kiriwhero, o te Whare Wānanga o Flagstaff, I roto i ngā kōrerorero ka puta ake anō i tētahi o ngā tamariki nei, tana pōuri ki te āhua o ngā hāhi i waenga i a rātou, i ngā kiriwhero, o te rīriri o ngā minita i waenga i a rātou anō, tō rātou nohonoho kino, ēnei tū āhua hē rawa. He pō mātou ki tēnei tāone, ao i te Rāhoroi, te rua tekau mā rua o Pepuere, ka rere atu mātou i runga motokā, ki Tuba City i waenga ururua, koraha hoki. Ka mahue atu a Flagstaff tāone, ka mārō tonu atu mātou ki Tuba City ki te tomokanga atu ki te Rāhui tino nui o ngā rāhui katoa, arā, ki te Rāhui Nawaho (Navajo). Hāwhe tonu te Ika a Māui nei ka rite ai te nui ki taua Rāhui. Tekau mā ono miriona eka tōna nui, arā, e rua tekau mā rima mano koēa māero, ā, e whā tekau mā whā koēa māero anake te nui o tā Māui Ika nei. Koinei te tīmatanga atu o tā mātou rere i runga i ngā huarahi o te Nāwaho. I Tuba City ka tūtaki mātou ki ngā kuikuia, korokoroua kiriwhero, ngā kaumātua whiri rawa i ō rātou makawe, ngā kuia, ngā wāhine tangara noa iho ngā makawe; te āhua o taua iwi, āno nei kei te ao tawhito tonu, ahakoa nō te ao hou ngā pueru, ngā kākahu. Ko te reo ko tō ngā tūpuna anō. Ko tōna kaute i tērā tau (1968), hāwhe tonu i tō tātou i tō te Māori o Niu Tīreni nei. Ko ngā kaiwhakahaere i ōna āhuatanga katoa, he Kaunihera-ā-iwi. Ko te Māngai he Heamana, he Tēputi-Heamana me ngā mema e whitu tekau mā whā. Koinei te hunga whakahaere i ngā āhuatanga katoa, i ngā take katoa e pā ana ki te Nāwaho. O ngā iwi kiriwhero katoa o te Tonga-mā-uru, koinei te iwi kaha noa ake ki te kuhu i a ia nei, te kaha ki te kawe i tōna Māoritanga motuhake, ā, ki te whai tonu anō i te mātauranga o te Pākehā. I Window Rock ka kite mātou i te Whare Pāremata o tēnei iwi. I runga atu, ki te nōta o Window Rock, ka haria mātou ki tētahi wāhi aua atu ana ki waenga koraha, ko Many Farms te ingoa, ā, i reira ka kite mātou i te kāreti mō ngā tamariki o te iwi nei, ā, ka mātau mātou he kiriwhero tonu anō te tumuaki o tēnei kāreti. Ka wehe mai mātou i reira ki runga atu anō ki Rough Rock, ā, i reira ka kite mātou i te kura mō ngā tamariki ririki, ā, piki atu the heavy fall of snow that closed off all approaches to this beauty of nature. We met here other university students from Indian Reservations. Quite naturally the students referred to the very poor image of the church in the Reservations, brought about by the open arguments of spiritual leaders, and their uncompromising attitudes towards one another. We spent a night in Flagstaff and then proceeded to Tuba City way out in the desert wastes, on Saturday 22 February. With Flagstaff now behind us we pressed on to Tuba City, the entrance for us into the largest Reservation of all, namely, the Navajo Reservation. The size of the Reservation is about half that of the North Island. It comprises sixteen million acres, that is, 25,000 sq. miles, whereas Maui's Fish is 44,000 sq. miles. Here we began to ride the Navajo highways. In the city itself we met some of the elders, men and women, the former wearing their hair in plaits while the latter just let it hang loose; they gave the impression that they still lived in their primitive state, even though their attire was modern. Their language was still the first language. Their population last year was more than half the total Maori population of New Zealand. Their administrators made up their Tribal Council. This was led by a Chairman and Vice-chairman and 74 other members. They administered the affairs of the Navajo people. Of all the south-western tribes, the Navajo was the most industrious and progressive, holding fast to their language and culture, ever in search of new learning. At Window Rock we saw their Parliament. To the north of Window Rock, miles out in the desert, we were taken to a place called Many Farms, where there was a College for the Navajo children and we learned that the principal of the College was himself an American Indian. We left the College for the Demonstration school of Rough Rock, situated on the other side of a high range, a school for children from Head Start (pre-school) on to primary. We met the principal, a Red Indian, and some of the staff and here we saw a wonderful happening. The very small children were being taught by their own grandparents their own history and their many handcrafts, per medium of their own language, from infancy to the age of eight years when they are introduced to the English

te pakeke. Ka tūtaki anō ki te tumuaki me ētahi o ngā māhita, ko te tumuaki he kiriwhero anō hoki, ā, i konei ka kite mātou i tētahi mea mīharo, arā, ko ngā kaiako i ngā tamariki ririki ko ngā koroua me ngā kuia tonu, ako i ā rātou mokopuna ki ō rātou nei hītori tonu, ā rātou nei mahi huhua, i roto tonu anō i tō rātou reo o te kiriwhero, ā, tae noa atu ki te waru tau te pakeke o ngā tamariki nei, kātahi anō ka hoatu te reo Pākehā hei ako. Ka kitea ai te kaha mau o te mauri, o te reo o tēnei iwi i roto i te ia o te ao hou. Ahakoa haere mātou ki hea Rāhui, arā, e iri mai ana ngā whakatūpato ki nga tūruhi, i te kaha ongaonga ki te hunga nei, i te maninohea noa iho, ‘Kaua he pene, he pukapuka, kaua he rekōta, kaua he tangowhakaahua, e heira mai ki roto ki tēnei Rāhui.’ Ahakoa nō te Nāwaho, nō te Hopi, nō te Pewepero, nō wai ake rāhui, koinei te whakatūpato i kite ai mātou. Koinei ka mau, ahakoa te ono rau tau o tona tūtakinga, o tōna noho tahitanga i te taha o te Pākehā, mau tonu tōna wehi, tōna reo, tōna mauri, tōna nei Māoritanga. He iwi kaha rawa atu te Nāwaho ki te ngaki-tikangi mōna nei, i tana waimarie ki te tūpono ki te hinu, ki te waro, hiriwa, ki tā rātou waru miriona taara mira rākau, i whai rawa ai ki te whakamahi i ō rātou whenua, i whiwhi oranga ai te iwi nei. Ēngari ahakoa tēnei whakawhiwhinga, he whiwhinga kē noa ake tā tāua, e te iwi, i ō tātou moutere ātaahua, whenua pai noa ake, ahakoa ōna iti i te taha o ērā whenua kē o Āmerika. Kei waenganui tonu o te Rāhui Nāwaho ko te Rāhui Hopi. Karapoti katoa i te Nāwaho, i ōna tahataha katoa, te iwi o ngā Hopi. E ai ki ngā kōrero, koinei te iwi kāhore anō i whakapororarutia e ngā āhuatanga o te ao hou. Ka momotu mai mātou i Tuba City, ka whai mai i tētahi tangata moe wahine, nō te iwi Hopi ko Vernon Matayesba, he tamaiti i tūtaki atu ki a mātou i Tempe language for the first time. Their native mana and the retention of their language in this modern age therefore were most noticeable. Whatever reservation we visited we were always confronted by a notice in bold print warning tourists, for they were utterly sick and tired of them, ‘No pencil and paper, no tape recorders, no photography in this Reservation’. Whether it be a Navajo, Hopi, Pueblo or any other reservation, this was the notice that greeted us. Such was their tenacious hold, in spite of their six hundred years' contact with western civilisation on their language, their customs, their culture, their peculiar Maoritanga. The Navajo was always ready to find new ways, because he had luckily struck oil, so he developed his coal mines, silver mines and eight-million-dollar timber mill, and worked his lands for the communal advantage of the tribe. But with all these blessings, I believe we have a greater, in the beauty of our islands, the natural arable lands to work, though small in comparison with the vastnesses of America. In the very middle of this Reservation we came on the Hopi Reservation. Surrounded on all sides by the Navajo, the Hopi dwells as he did in time past. According to reports, the Hopi people's culture remains unspoiled by the encroachments of the modern world. After leaving Tuba City, we followed a married man, of the Hopi tribe, called Vernon Matayesba, a student we met at This photograph illustrates typical Navajo country. It was taken as the party was proceeding towards Alberquerque

Whare Wānanga. Ko tana whāwhai kia puta ia hei rōia. Nā te tangata nei mātou i taki atu ki tōna kāinga i Oraipi Hou (New Oraibi), koinei tō mātou tomokanga tuatahi ki te kainga o te kiriwhero. I reira ka manaakitia mātou e tana hoa wahine me ana mātua. Mutu mai ki reira ka wehe mai mātou ki tētahi o ngā pā tūwatawata tawhito o ngā Hopi, ko tōna ingoa ko Walpi, ko te tikanga o tēnei ingoa, ko te Oputa. Ko te rāhui o ngā Hopi e ono rau mano eka. Ko te kaute o te iwi nei neke atu i te rima mano, ā, ko te tikanga o tōna ingoa, ko ‘Te Hunga Rangimārie’, ā, kei a ia anō hoki tōna ake reo o te Shoshone me tōna nei whakapono ki te Atua. I te take o te Mēha Tuatahi, te tūranga o te pā tūwatawata o te Walpi hapū, ka pōngia mātou. E rere ana hoki te huka, hei aha mā ō mātou waka tae atu ana ki runga ki te tairangatanga o taua pā. Neke atu i te toru rau putu te teitei ake i te huarahi i raro. Whakamataku ana. I te pā nei ka rongo mātou kāhore kē i te noho mōhio te iwi nei ko tō mātou ope tēnei ka eke atu. Ko tō mātou hekenga iho anō, i te mataku kei mau atu mātou i te huka mō tētahi wā roa tonu. Ko taua iwi nei e whakarangaranga ana ki tā rātou nei whakatūtū, arā, ki a rātou, ko te ‘Kanikani o te Neke’. He mahi tohunga tonu atu tēnei. Hapā ana mātou, hei aha, i te taenga iho ki te huarahi kātahi anō ka māhā, i te whakamataku o te huarahi iho, i te whāitiiti, i te pāhekeheke ai, i te mahi a te huka rere. Moe rawa atu mātou ki Keams Canyon. I te ata, tū ana mai ko Lawrence Geshey me tana wahine me tā rāua tamaiti, hei taki i a mātou. Ka mahue atu a Keams Canyon, ka mahue atu te Rāhui o ngā Hopi, ā, ka puta mai mātou ki te Rāhui anō o te Nāwaho. I a mātou i te huarahi ka peka atu mātou ki tētahi teihana hokohoko ko Hubbell Teihana tēnei, he wāhi whakatānga tangata, whakatānga hōiho i ngā rā o mua, ā, he wāhi hokohoko taonga, e hokohoko tonu nei i tēnei rā. I reira ka whakamau mai mātou ki Window Rock, te wāhi tūranga o te Pāremata o te Nāwaho, ā, haere tonu mai ki tētahi tāone anō ko Gallup. I konei ka whiti mai mātou i te whenua o Arizona ki te whenua o New Mexico. Āhua riterite tonu te nui o ngā whenua e rua nei. Te nui o Arizona kotahi rau, kotahi Tempe University who aspired to be a lawyer. He led us to his home in New Oraibi village and this was our first visit to an Indian home. He with his wife and parents extended us hospitality after which we departed for an ancient Hopi fort still in use. It was called Walpi, meaning ‘the place of the gap’. The Hopi Reservation consists of 6,000 acres. Its population exceeds five thousand and the meaning of the name Hopi is ‘The peaceful ones’, its language is Shoshone and they retain their native religion and faith in God. At the foot of the First Mesa, the site of the Walpi subtribe, we were benighted. Snow was falling at the time, but our cars managed to reach the fort above. The height of the Mesa was more than 300 feet. It was an awesome sight. We learned at the pa that they had had no word at all of our visit. We therefore retraced our way down, for fear that we might become snowbound, and be compelled to remain longer than we anticipated. The people were preparing for their observance of the festival of the Snake Dance. This was also a religious observance. We missed this, but having reached the highway below we felt more at ease, because of the dangerous road down, so narrow and slippery with the falling snow. We spent the night at the motel at Keams Canyon. In the morning, Lawrence Geshey with his wife and child had arrived to escort us. When we left Keams Canyon behind, we also left the Hopi Reservation, and once again came out into Navajo territory. Along the way we called in on one of the old trading stations called Hubbell Trading Post, once a resting place for man and beast, and still a trading post. From there we hurried on to Window Rock, the capital of the Navajo, and from that point to Gallup township. Thus we entered New Mexico from Arizona. The two States are about the same in size. Arizona is 113,000 sq. miles continued on page 38